The Great Dragon – Abba of Beri’ah

הַתַּנִּין הַגָּדוֹל - אַבָּא דִּבְרִיאָה

t is written (כְּתִיב), “And Elohim created the Great Dragons” (Bereshit 1:21) (וַיִּבְרָא אֱלֹהִים אֶת הַתַּנִּינִים הַגְּדֹלִים). “Taninim (Dragons)” is written defectively (תַּנִּינָם כְּתִיב). There were two, Leviathan and his mate (שְׁנַיִם הָיוּ לִוְיָתָן וּבַת זוּגוֹ). And He slew the female and castrated the male (וְהָרַג אֶת הַנְּקֵבָה וְסֵרֵס אֶת הַזָּכָר). He slew the female, meaning (הָרַג אֶת הַנְּקֵבָה ר״ל), that He withheld from her the light (שֶׁמָּנַע מִמֶּנָּה הָאוֹר), and it was hidden away in the Tzaddik for the future to come (וְנִגְנַז בַּצַּדִּיק לֶעָתִיד לָבֹא). And this is the Great Dragon (וְזֶהוּ הַתַּנִּין הַגָּדוֹל).

Nine rivers are they that he crouches among them (תֵּשַׁע יְאוֹרִין אִינוּן דְּאִיהוּ רָבִיץ בֵּינַיְיהוּ), and one river it is (וְחַד יְאוֹרָא אִיהוּ), whose waters are calm (דְּמֵימוֹי שָׁכִיכִין), and blessings of waters from the Garden fall into it three times in the year (וּבִרְכָּן דְּמֵימִין דְּגַנְתָּא נָפְלִין בֵּיהּ ג׳ פְּעָמִים בַּשָּׁנָה), and when three times it is not so much (וְכַד תְּלַת זִמְנִין לָאו כָּל כָּךְ), and when once it is not so much (וְכַד חַד לָאו כָּל כָּךְ).

The great “Taninim (Dragons)” are corresponding to Abba and Imma in Beri’ah (תַּנִּינִם הַגְּדֹלִים הֵם כְּנֶגֶד או״א בְּבְרִיאָה), and since they dwell as one (וּלְפִי שֶׁהֵם כַּחֲדָא שָׁרְיָין), “Taninim (Dragons)” is written in singular unity (תַּנִּינָם כְּתִיב בְּאַחְדוּת א׳). And that which it says that He slew the female (וּמַה שֶּׁאָמַר שֶׁהָרַג אֶת הַנְּקֵבָה), is because the light of Binah, Imma, is that which illuminates and shines and guides the building (לְפִי שֶׁאוֹר שֶׁל בִּינָה אִמָּא הוּא הַמַּנְהִיר וּמֵאִיר וּמַנְהִיג לַבִּנְיָן), and the world is not fit to benefit from her light (וְהָעוֹלָם אֵינָם רְאוּיִים לֵהָנוֹת מֵאוֹרָהּ), therefore her light was hidden in the Yesod of Abba, which is the Tzaddik for the future to come, in honor of Imma (לָכֵן נִגְנַז אוֹרָהּ בִּיסוֹד אַבָּא שֶׁהוּא צַּדִּיק לֶעָתִיד לָבוֹא לִכְבוֹד אִמָּא), or Binah which is called the World to Come (אוֹ בִּינָה הַנִּקְרֵאת עוֹלָם הַבָּא).

The great “Tanim (Dragon)” (תַּנִּים הַגָּדוֹל), is the secret of Abba, who is called the great man among the giants (הוּא סוֹד אַבָּא הַנִּקְרָא הָאָדָם הַגָּדוֹל בָּעֲנָקִים).

Nine rivers are they that he crouches among them (ט׳ יְאוֹרִין אִינוּן דְּאִיהוּ רָבִיץ בֵּינַיְיהוּ), they are nine aspects of Imma in which he is clothed and crouches among them (הֵם ט׳ בְּחִינוֹת שֶׁל אִמָּא שֶׁהוּא מִתְלַבֵּשׁ בָּהֶם וְרוֹבֵץ בֵּינֵיהֶם), for his nine aspects are called “Taninim (Dragons)” after his name (שֶׁט׳ בְּחִינוֹת שֶׁלּוֹ נִקְרָאִים תַּנִּינִים עַל שְׁמוֹ), and the nine of Imma are called rivers after her name (וְט׳ שֶׁל אִמָּא נִקְרְאוּ יְאוֹרִים עַל שְׁמָהּ).

And one river whose waters are calm (וְחַד יְאוֹרָא דְּמֵימוֹי שָׁכִיכִין), and the blessings of the Garden fall into it three times in the year (וּבִרְכָּן דְּגַנְתָּא נָפְלִין בֵּיהּ ג׳ פְּעָמִים בַּשְּׁתָא). This river whose waters are tranquil (זֶה הַיְאוֹר שֶׁמֵּימָיו שְׁקֵטִין), alludes to the first aspect in the secret of Keter (רוֹמֵז לַבְּחִינָה הָרִאשׁוֹנָה בְּסוֹד כֶּתֶר), that into this river fall (שֶׁנּוֹפְלִים בְּזֶה הַיְאוֹר), waters of the Garden of Eden (מַיִם שֶׁל ג״ע), alluding to Malchut of Atzilut which is called the Garden of Eden (רוֹמֵז לְמַלְכוּת שֶׁל אֲצִילוּת שֶׁתִּקָּרֵא ג״ע).

And that which they fall three times in the year (וּמַה שֶּׁנּוֹפְלִים ג׳ פְּעָמִים בַּשָּׁנָה), corresponds to the three heads of Beri’ah when the flow comes from them (כְּנֶגֶד הַג׳ רָאשִׁין שֶׁל בְּרִיאָה כַּאֲשֶׁר בָּא הַשֶּׁפַע מֵהֶם). And when it comes alone it is not so much (וּכְשֶׁבָּא לְבַד אֵינוֹ כָּל כָּךְ), this river is not so greatly blessed (אֵינוֹ כָּל כָּךְ מִתְבָּרֵךְ זֶה הַיְאוֹר), and when it comes from the side of one alone it is not so much (וְכַאֲשֶׁר בָּא מִצַּד א׳ לְבַד אֵינוֹ כָּל כָּךְ). And this Great Dragon (וְזֶה הַתַּנִּין הַגָּדוֹל), which is the first aspect in the secret of the Keter of Abba (שֶׁהוּא הַבְּחִינָה הָא׳ בְּסוֹד הַכֶּתֶר שֶׁל אַבָּא), enters into this great river (נִכְנָס בְּזֶה הַיְאוֹר הַגָּדוֹל), which is in the secret of the Keter of Imma (שֶׁהוּא בְּסוֹד כֶּתֶר שֶׁל אִמָּא).

He enters into this river and is strengthened there (נִכְנָס בְּזֶה הַיְאוֹר וּמִתְחַזֵּק שָׁם), and spreads according to his will (וּמִתְפַּשֵּׁט כִּרְצוֹנוֹ), and enters and ascends and descends (וְנִכְנָס וְעוֹלֶה וְיוֹרֵד), and swallows all the fish in the river (וּבוֹלֵעַ כָּל הַדָּגִים שֶׁבַּיְאוֹר), and rules and returns to the river (וְשׁוֹלֵט וְחוֹזֵר בַּיְאוֹר). The meaning is (הַכַּוָּנָה), that all the aspects of Imma he sweetens them in the secret of the swallowing (שֶׁכָּל הַבְּחִינוֹת שֶׁל אִמָּא מְבַשֵּׂם אוֹתָם בְּסוֹד הַבְּלִיעָה), and this Dragon returns and enters into the river (וְחוֹזֵר הַתַּנִּין זֶה וְנִכְנָס בַּיְאוֹר). And this is what is said (וְזֶהוּ שֶׁאָמַר), “and this Dragon enters into that river, is strengthened, and goes and swims, and enters into the sea, and swallows all the fish of many kinds, and rules, and returns to that river” (וְהַאי תַּנִּינָא עָאל בְּהַהוּא יְאוֹרָא אִתְתַּקִּיף וְאַזִיל וְשָׁט וְעָאל גּוֹ יַמָּא וּבָלַע כָּל נוּנִין לְכַמָּה זַיְנִין וְשָׁלִיט וְתָב לְהַהוּא יְאוֹרָא).

Rabbi Shimon said (ר״ש אָמַר), now it is time to reveal secrets (הַשְׁתָּא אִית לְגַלָּאָה רָזִין), which are bound above and below (דְּאִינוּן מִתְדַּבְּקָאן לְעֵילָא וְתַתָּא). Come and see (תָּא חֲזֵי), that the Holy One Blessed Be He did not wish to uproot Job from his place (דְּלָא בָעָא קב״ה לְאַעְקְרָא אִיּוֹב מֵאַתְרֵיהּ), for he was covering over Pharaoh (דְּאִיהוּ הֲוָה מְכַסֵּי עַל פַּרְעֹה).

When he was weakened, He executed judgments upon Pharaoh (כֵּיוָן דְּאִתְחַלַּשׁ עָבַד נוּקְמִין לְפַרְעֹה). What is written (מָה כְּתִיב), “Come to Pharaoh” (בֹּא אֶל פַּרְעֹה). It should have said “Go to Pharaoh” (לֵךְ אֶל פַּרְעֹה). Who is “come” (מָאן בֹּא). That the Holy One Blessed Be He brought him into chambers after chambers (דְּאַעִיל לֵיהּ קב״ה אִדְרִין בָּתַר אִדְרִין), to one Supernal Mighty Dragon (לְגַבֵּי תַּנִּינָא חֲדָא עִילָאָה תַּקִּיפָא), from which many levels are chained forth (דְּכַמָּה דַּרְגִּין מִשְׁתַּלְשְׁלִין מִינֵיהּ). And who is it (וּמָאן אִיהוּ), the secret of the Great Dragon (רָזָא דְּתַנִּין הַגָּדוֹל). And Moshe feared him (וּמֹשֶׁה דָּחִיל מִינֵיהּ), and did not approach except to those rivers (וְלֹא קָרִיב אֶלָּא לְגַבֵּי אִינוּן יְאוֹרִין), and his levels (וְדַרְגִּין דִּילֵיהּ). But toward him he feared and did not approach (אֲבָל לְגַבֵּיהּ דָּחִיל וְלֹא קָרִיב), because he saw him rooted in supernal roots (בְּגִין דְּחָמָא לֵיהּ מִשְׁתָּרֵשׁ בְּשָׁרְשִׁין עִילָאִין). When the Holy One Blessed Be He saw that Moshe feared (כֵּיוָן דְּחָמָא קב״ה דְּדָחִיל מֹשֶׁה), and the appointed emissaries above were not able to approach him (וּשְׁלִיחָן מְמַנָּן אֲחֲרָנִין לְעֵילָא לָא יָכְלִין לְקָרְבָא לְגַבֵּיהּ), the Holy One Blessed Be He said (אָמַר קב״ה), “Behold I am against you, Pharaoh king of Egypt, the Great Dragon that crouches within his rivers” (הִנְנִי עָלֶיךָ פַּרְעֹה מֶלֶךְ מִצְרַיִם הַתַּנִּין הַגָּדוֹל הָרוֹבֵץ בְּתוֹךְ יְאֹרָיו).

And the Holy One Blessed Be He needed to wage war against him (וְקב״ה אִצְטְרִיךְ לְאַגְחָאָה בֵּיהּ קְרָבָא), and not another (וְלָא אַחֲרָא). And they established the secret of wisdom (וְאוּקְמוּהָ רָזָא דְחָכְמְתָא), “the Great Dragon that crouches within his rivers” (הַתַּנִּין הַגָּדוֹל הָרוֹבֵץ בְּתוֹךְ יְאֹרָיו), to those masters of judgment who know the secret of their Master (לְאִינוּן מָארֵי מְדִין דְּיָדְעִין בְּרָזָא דְּמָארֵיהוֹן).

Rabbi Shimon opened and said (פָּתַח ר״ש וְאָמַר), “And Elohim created the Great Dragons,” etc. (וַיִּבְרָא אֱלֹהִים אֶת הַתַּנִּינִם הַגְּדֹלִים וְכוּ׳). This verse they have established (הַאי קְרָא אוּקְמוּהָ), but “and Elohim created the Dragons” (אֲבָל וַיִּבְרָא אֱלֹהִים אֶת הַתַּנִּינִם), as we have established (כְּמָה דְּאוּקִימְנָא), this is Leviathan and his mate, etc. (דָּא לִוְיָתָן וּבַת זוּגוֹ וְכוּ׳). “Taninam (Dragons)” is written defectively (תַּנִּינָם חָסֵר כְּתִיב), because He slew the female (בְּגִין דְּקָטַל לְנוּקְבָא), and the Holy One Blessed Be He elevated her for the Righteous (וְסָלְקָא קב״ה לְצַדִּיקַיָּיא).

And they established (וְאוּקְמוּהָ), the Great Dragon (תַּנִּין הַגָּדוֹל), nine rivers that he crouches among them (ט׳ יְאוֹרִין דְּאִיהוּ רָבִיץ בֵּינַיְיהוּ), and one river it is (וְחַד יְאוֹרָא אִיהוּ), whose waters are calm (דְּמֵימוֹי שָׁכִיכִין), and blessings of waters from the Garden fall into it three times in the year (וּבִרְכָּן דְּמֵימִין דְּגַנְתָּא נָפְלִין בֵּיהּ תְּלַת זִמְנִין בַּשְּׁתָא), and when two times not so much (וְכַד תְּרֵין לָאו כָּל כָּךְ), and when one not so (וְכַד חַד לָאו הָכֵי).

And this Dragon enters into that river (וְהַאי תַּנִּינָא עָאל בְּהַהוּא יְאוֹרָא), is strengthened (אִתְקִיף), and goes and swims in the sea (וְאַזִיל וְשָׁט גּוֹ יַמָּא), and enters and swallows fish of many kinds (וְעָאל וּבָלַע נוּנִין לְכַמָּה זַיְנִין), and rules and returns to that river (וְשָׁלִיט וְתָב לְהַהוּא יְאוֹרָא). These nine rivers (אִלֵּין ט׳ יְאוֹרִין), go and ascend and surround many trees and grasses according to their kinds (אַזְלִין וְסָלְקִין וְסַחְרַנְיָיהוּ כַּמָּה אִילָנִין וְעִשְׂבִּין לְזַנְיֵיהוּ).

The first river goes out from the left side (יְאוֹרָא קַדְמָאָה נָפְקָא סְטַר שְׂמָאלָה), in one channel that flows and issues three drops (בְּחַד צִנּוֹרָא דְּנָגִיד וְנָפִיק ג׳ טִיפִּין), and each and every drop is divided into three drops (וְכָל טִיפָּה וְטִיפָּה אִתְפְּלַג לְג׳ טִיפִּין), and each and every drop becomes a river (וְכָל טִיפָּה וְטִיפָּה אִתְעֲבִיד מִינֵיהּ יְאוֹרָא), and these are the nine rivers that are strengthened and go and swim and surround in all those firmaments (וְאִלֵּין אִינוּן ט׳ יְאוֹרִין דְּמִתְתַּקְפִין וְאַזְלִין וְשָׁטָן וְסַחְרָן בְּכָל אִינוּן רְקִיעִין). From what remains of those drops when they finish going out (מִמָּה דְּאִשְׁתָּאַר מֵאִינוּן טִיפִּין כַּד סַיְּימִין לְמֵיפַק), one drop remains (אִשְׁתָּאַר טִיפָּה חֲדָא), which goes out in calmness (דְּנָפְקָא בְּשָׁכִיכוּ), and falls among them and becomes one river (נָפַל בֵּינַיְיהוּ וְאִתְעֲבִיד מִינֵיהּ יְאוֹרָא חֲדָא). This river is that which we said (הַאי יְאוֹרָא אִיהוּ הַהוּא דַּאֲמַרָן), that goes in calmness (דַּאֲזְלָא בְּשָׁכִיכוּ).

This river, when that river that flows and issues brings out other great drops from the right side (הַאי יְאוֹרָא כַּד הַהוּא נָהָר דְּנָגִיד וְנָפִיק אַפִּיק טִיפִּין אַחֲרָנִין רַבְרְבָן מִסְטְרָא דִּימִינָא), from what remains of those drops (מַה דְּאִשְׁתָּאַר מֵאִינוּן טִיפִּין), one drop remains in calmness (אִשְׁתָּאַר טִיפָּה חֲדָא בְּשָׁכִיכוּ), from those blessings (מֵאִינוּן בִּרְכָּאן), and falls into that river which is calm (וְנָפַל בְּהַהוּא יְאוֹרָא דְּאִיהוּ שָׁכִיךְ), and this is the river that is superior to all of them, etc. (וְהַאי אִיהוּ יְאוֹרָא דְּעָדִיף מִכֻּלְּהוּ וְכוּ׳).

In that above this passage he engaged in discussion regarding Job, as is written before you (בְּהֱיוֹת שֶׁלְּמַעְלָה מִזֶּה הַמַּאֲמָר עָשָׂה מַשָּׂא וּמַתָּן בְּאִיּוֹב כְּמוֹ שֶׁכָּתוּב לְפָנֶיךָ). He now comes and says to reveal deep secrets that have not been revealed until now (בָּא עַתָּה וְאָמַר לְגַלּוֹת סוֹדוֹת עֲמוּקוֹת שֶׁלֹּא נִתְגַּלּוּ עַד עַתָּה), and they are rooted above (וְהֵם מֻשְׁרָשִׁים לְמַעְלָה). And he said that the Holy One Blessed Be He did not wish to uproot Job from his place, because he was covering over Pharaoh (וְאָמַר שֶׁלֹּא רָצָה הַקב״ה לַעֲקוֹר אֶת אִיּוֹב מִמְּקוֹמוֹ לְפִי שֶׁהָיָה מְכַסֶּה עַל פַּרְעֹה), and when he was weakened, He executed judgments upon Pharaoh (וְכֵיוָן שֶׁנֶּחְלַשׁ עָשָׂה נוּקְמִין בְּפַרְעֹה). And to understand these matters (וּלְהָבִין דְּבָרִים אֵלּוּ), know (דַּע), that Job is a reincarnation of Terach, the father of Avraham (כִּי אִיּוֹב הוּא גִּלְגּוּל שֶׁל תֶּרַח אֲבִי אַבְרָהָם), and the letters of Iyov (Job) are “Aviu-(His Father) ” meaning in the place of Abba in the world of Beri’ah (וְאוֹתִיּוֹת אִיּוֹב הוּא אֲבִי״ו ר״ל בִּמְקוֹם אַבָּא בְּעוֹלָם הַבְּרִיאָה).

And at his backside, in his excess, is Pharaoh (וּבַאֲחוֹרָיו בְּעוֹדְפוֹ שֶׁלּוֹ הוּא פַּרְעֹה), and from there downward until Malchut are nine attributes (וּמִשָּׁם לְמַטָּה עַד מַלְכוּת ט׳ מִדּוֹת). And if so (וְא״כ), the Chokhmah of Beri’ah is the Great Dragon (חָכְמָה שֶׁל בְּרִיאָה הוּא הַתַּנִּין הַגָּדוֹל), and it is Job and it is Terach (וְהוּא אִיּוֹב וְהוּא תֶּרַח). And this is because the word Chokhmah in its full spelling equals the number of Terach, thus (וְזֶהוּ כִּי מִלַּת חָכְמָה בִּמִלּוּאָהּ כְּמִנְיַן תֶּרַח כָּךְ): Ḥet-Tav, Kaf, Mem, Heh-Yod (ח״ת כ״ף מ״ם ה״י), with the eight letters equals the number of Terach with the three letters of Terach (עִם הַח׳ אוֹתִיּוֹת כְּמִנְיַן תֶּרַח עִם הַג׳ אוֹתִיּוֹת שֶׁל תֶּרַח), and it equals the number of “Tanin” with the Kollel (וְהוּא כְּמִנְיַן תַּנִּין עִם הַכּוֹלֵל).

And likewise also the word Iyov (Job) (וְכָךְ גַּם כֵּן מִלַּת אִיּוֹב), Aleph-Yod, Vav, Bet (אֶל״ף יו״ד וי״ו בי״ת ), when you take their final letters, which are “pedut (ransom)” (כְּשֶׁתִּקַּח הַסּוֹפֵי תֵבוֹת שֶׁלָּהֶם שֶׁהֵם פְּדוּת), they equal the number of the great “Tanim” (הֵם כְּמִנְיַן תַּנִּים הַגָּדוֹל).

In such a manner (בְּאוֹפֶן), that Job and Terach and the Dragon and the Great Dragons and Chokhmah, all of them are [of] one count (שֶׁאִיּוֹב וְתֶרַח וְתַנִּין וְתַנִּים הַגָּדוֹל וְחָכְמָה כֻּלָּם מִנְיָן א׳).

If so (א״כ), with this introduction the passage will be understood (בְּהַקְדָּמָה זֹאת יוּבַן הַמַּאֲמָר), that Job was covering for Pharaoh who is at his backside (שֶׁאִיּוֹב הָיָה מְכַסֶּה לְפַרְעֹה שֶׁהוּא לַאֲחוֹרָיו), meaning (ר״ל), that Pharaoh is in Beri’ah of the Klipah (שֶׁפַּרְעֹה הוּא בִּבְרִיאָה שֶׁל הַקְּלִיפָּה), and it is influenced and grasped from Beri’ah of holiness (וְנִשְׁפַּעַת וְנֶאֱחֶזֶת מִבְּרִיאָה שֶׁל קְדוּשָׁה), for from there he would draw sustenance (כִּי מִשָּׁם הָיָה יוֹנֵק), and the nine taninim (dragons) are from Chokhmah to Malchut (וְט׳ תַּנִּינִים הֵם מֵחָכְמָה עַד מַלְכוּת), which are all called by his name, the great tanim (הַנִּקְרָאִים כֻּלָּם עַל שְׁמוֹ תַּנִּים הַגָּדוֹל), and the nine rivers in Yetzirah correspond to them (וְט׳ יְאוֹרִין בִּיצִירָה כְּנֶגְדָּם), from the Chokhmah of Yetzirah (מֵחָכְמָה שֶׁל יְצִירָה), and corresponding to them below in the Klipah in their Beri’ah and Yetzirah (וְכְנֶגְדָּם לְמַטָּה בַּקְּלִיפָּה בִּבְרִיאָה וּבִיצִירָה שֶׁלָּהֶם), and the place of Pharaoh was that he would draw from there (וּמְקוֹמוֹ שֶׁל פַּרְעֹה הָיָה מִשָּׁם יוֹנֵק), and Job who is in holiness would draw the root from there, Terach the father of Avraham (וְאִיּוֹב שֶׁהוּא בַּקְּדוּשָׁה הָיָה יוֹנֵק שָׁרְשׁוֹ מִשָּׁם תֶּרַח אֲבִי אַבְרָהָם), and he would cover over him, meaning that he would draw from him (וְהָיָה מְכַסֶּה עָלָיו ר״ל שֶׁהָיָה יוֹנֵק מִמֶּנּוּ).

What did the Holy One Blessed Be He do (מָה עָשָׂה הַקב״ה), He did not wish to uproot him completely (לֹא רָצָה לְעוֹקְרוֹ לְגַמְרֵי), but weakened his power (אֲבָל חִלֵּשׁ כֹּחוֹ), for He withheld the flow from him from which Pharaoh would draw (שֶׁמָּנַע הַשֶּׁפַע מִמֶּנּוּ שֶׁמִּשָּׁם הָיָה יוֹנֵק פַּרְעֹה), and immediately He executed vengeance upon Pharaoh (וּמִיָּד עָשָׂה בְּפַרְעֹה נְקָמָה).

Come and see (תָּא חֲזֵי), what is written (מָה כְּתִיב), “Come to Pharaoh” (בֹּא אֶל פַּרְעֹה), it should have said “Go to Pharaoh” (לֵךְ אֶל פַּרְעֹה מִבְּעֵי לֵיהּ), rather (אֶלָּא), that the Holy One Blessed Be He brought him into chambers after chambers (דְּאַעִיל לֵיהּ קב״ה אִדְרִין בָּתַר אִדְרִין), to one supernal mighty Dragon (לְגַבֵּי תַּנִּינָא חֲדָא עִילָאָה תַּקִּיפָא), meaning (ר״ל), that He brought him into those worlds (שֶׁהִכְנִיסוֹ בְּאוֹתָם הָעוֹלָמוֹת), and showed him the place of Pharaoh (וְהֶרְאָה לוֹ מְקוֹמוֹ שֶׁל פַּרְעֹה), that he was rooted and drawing from a supernal place (שֶׁהָיָה מֻשְׁרָשׁ וְיוֹנֵק מִמָּקוֹם עֶלְיוֹן), and He brought him into the Yetzirah of the Klipah and into those rivers of it (וְהִכְנִיסוֹ בִּיצִירָה שֶׁל הַקְּלִיפָּה וּבְאוֹתָם הַיְאוֹרִים שֶׁלָּהּ), and afterward He brought him into the world of Beri’ah of the Klipah in the place of the Great Dragons (וְאַחַר כָּךְ הִכְנִיסוֹ בְּעוֹלָם הַבְּרִיאָה שֶׁל הַקְּלִיפָּה בִּמְקוֹם הַתַּנִּינִים הַגְּדֹלִים), for these are greater because they are in Beri’ah (לְפִי שֶׁאֵלּוּ הֵם יוֹתֵר גְּדוֹלִים שֶׁהֵם בִּבְרִיאָה), and he is from the Taninim (dragons) (וְהוּא מִן הַתַּנִּינִים), and he did not wish to approach except to the rivers which are levels below them (וְלֹא רָצָה לְקָרֵב אֶלָּא בַּיְאוֹרִין שֶׁהֵם מַדְרֵגוֹת לְמַטָּה מֵהֶם), and this is “chambers after chambers” (וְזֶהוּ אִדְרִין בָּתַר אִדְרִין).

Until the Holy One Blessed Be He took him and brought him before the Supernal Dragon (עַד שֶׁהַקב״ה לְקָחוֹ וְהִכְנִיסוֹ לִפְנֵי הַתַּנִּין הָעֶלְיוֹן), which is Abba in the Beri’ah of the Klipah (שֶׁהוּא אַבָּא שֶׁבִּבְרִיאָה שֶׁל הַקְּלִיפָּה), and from there he draws from the Beri’ah above of holiness (וּמִשָּׁם יוֹנֵק מִבְּרִיאָה שֶׁל מַעְלָה שֶׁל הַקְּדוּשָׁה), and this is what is said (וְזֶהוּ שֶׁאָמַר), “because he saw him rooted in supernal roots” (בְּגִין דְּחָמָא לֵיהּ מִשְׁתָּרֵשׁ בְּשָׁרְשִׁין עִילָאִין), meaning (ר״ל), his sustenance is from the backside (יְנִיקָתוֹ מֵאֲחוֹרֵי), of Chokhmah of Beri’ah in holiness (חָכְמָה שֶׁל בְּרִיאָה בַּקְּדוּשָׁה), and therefore Job who is there would bestow upon him (וְלָזֶה אִיּוֹב שֶׁהוּא שָׁם הָיָה מַשְׁפִּיעַ עָלָיו).

The Holy One Blessed Be He said (אָמַר הַקב״ה), do not fear him (אַל תִּפְחַד מִמֶּנּוּ), I will weaken his power from above (אֲנִי אַחֲלֵשׁ כֹּחוֹ מִלְמַעְלָה), and this is (וְזֶהוּ), “Behold I am against you, Pharaoh, the Great Dragon that crouches within his rivers” (הִנְנִי עָלֶיךָ פַּרְעֹה הַתַּנִּין הַגָּדוֹל הָרוֹבֵץ בְּתוֹךְ יְאֹרָיו), for there is none who withholds the flow except the Holy One Blessed Be He, may He be blessed and His Name be blessed (שֶׁאֵין מִי שֶׁמּוֹנֵעַ הַשֶּׁפַע אֶלָּא הַקב״ה יִת׳ וְיִתְבָּרַךְ שְׁמוֹ), and therefore it says (וְלָזֶה אָמַר), that the Holy One Blessed Be He needed to wage war against him and not another (דְּקב״ה אִצְטְרִיךְ לְאַגְחָאָה בֵּיהּ קְרָבָא וְלָא אַחֲרָא), and this is the war (וְזֶהוּ הַמִּלְחָמָה), that He will withhold the flow from him (שֶׁיִּמְנַע הַשֶּׁפַע מִמֶּנּוּ), and from the place of his sustenance He will withhold the flow (וּמִמְּקוֹם יְנִיקָתוֹ יִמְנַע הַשֶּׁפַע), from the Chokhmah of Beri’ah from which all the lower levels are chained (מֵחָכְמָה שֶׁל בְּרִיאָה שֶׁמִּשָּׁם מִשְׁתַּלְשְׁלִין כָּל הַמַּדְרֵגוֹת שֶׁל מַטָּה).

And the secret of this Dragon (וְסוֹד זֶה הַתַּנִּין), few are those who can attain and explain it (מְעַט הֵם שֶׁיּוּכְלוּ לְהַשִּׂיג וּלְפָרְשׁוֹ), in the secret of the Great Dragon in holiness (בְּסוֹד תַּנִּין הַגָּדוֹל בַּקְּדוּשָׁה), as Rabbi Shimon bar Yochai, peace be upon him, said (כְּמוֹ שֶׁאָמַר הָרשב״י ע״ה), “few are those who know the hint of Bereshit in the secret of the Great Dragon” (זְעִירִין אִינוּן דְּיָדְעִין רְמָזָא דְּבְרֵאשִׁית בְּרָזָא דְּתַּנִּין הַגָּדוֹל), as will be explained further with the help of Hashem (כְּמוֹ שֶׁיִּתְבָּאֵר לְפָנִים בְּעֶזְרַת ה׳).

Rabbi Shimon opened and said (פָּתַח ר״ש וְאָמַר), “And Elohim created the Great Dragons” (וַיִּבְרָא אֱלֹהִים אֶת הַתַּנִּינִים הַגְּדֹלִים), in the world of Beri’ah (בְּעוֹלָם הַבְּרִיאָה), and your sign is “'And [Elohim] created” etc. (וְסִימָנֶיךָ וַיִּבְרָא וְכוּ׳), these are Leviathan and his mate (אֵלּוּ לִוְיָתָן וּבַת זוּגוֹ). “Taninim” is written defectively (תַּנִּינִים חָסֵר כְּתִיב), because the Holy One Blessed Be He slew the female (בְּגִין דְּקָטַל הַקב״ה לְנוּקְבָא), and the Holy One Blessed Be He elevated her for the Righteous (וְסָלְקָא הַקב״ה לְצַדִּיקַיָּיא), and they established it (וְאוּקְמוּהָ).

Meaning (ר״ל), Leviathan and his mate are Yesod and Malchut of Atzilut (לִוְיָתָן וּבַת זוּגוֹ אֵלּוּ הֵם יְסוֹד וּמַלְכוּת שֶׁל אֲצִילוּת). And that which it says (וּמַה שֶּׁאָמַר), the Holy One Blessed Be He slew the female and elevated her for the Righteous (קָטַל הַקב״ה לְנוּקְבָא וְסָלְקָה הַקב״ה לְצַדִּיקַיָּיא), is that the light of the female, which is Malchut, was hidden in Yesod which is called Tzaddik (שֶׁהָאוֹר שֶׁל נוּקְבֵיהּ שֶׁהִיא מַלְכוּת נִגְנַז בִּיסוֹד הַנִּקְרָא צַדִּיק), and these two attributes bestow into Beri’ah (וְאֵלּוּ הַב׳ מִדּוֹת הֵם מַשְׁפִּיעִים בְּבְרִיאָה), one in Chokhmah and one in Binah (א׳ בְּחָכְמָה וְא׳ בְּבִינָה), and Tiferet bestows into the Keter of Beri’ah (וְתִפְאֶרֶת מַשְׁפִּיעַ בְּכֶתֶר שֶׁל בְּרִיאָה).

And that which it says, “And Elohim created the Great Dragons” (וּמַה שֶּׁאָמַר וַיִּבְרָא אֱלֹהִים אֶת הַתַּנִּינִים הַגְּדֹלִים), means (ר״ל), that by the power of Elohim, Malchut of Atzilut (שֶׁמִּכֹּחַ אֱלֹהִים מַלְכוּת שֶׁל אֲצִילוּת), there were created in Beri’ah (נִבְרְאוּ בִּבְרִיאָה), these Great Dragons (אֵלּוּ הַתַּנִּינִים הַגְּדֹלִים), which are the levels of Beri’ah, its ten Sefirot (שֶׁהֵם מַדְרֵגוֹת הַבְּרִיאָה י׳ סְפִירוֹת שֶׁלָּהּ), and they are all called “Dragons” in the secret of Ehyeh (וְנִקְרָאִים תַּנִּינִים כֻּלָּם בְּסוֹד אֶהי״ה), for the secret of Ehyeh in its filling equals the number of “Tanin” in this manner (כִּי סוֹד אֶהי״ה בְּמִלּוּאוֹ כְּמִנְיַן תַּנִּין בְּזֶה הָאוֹפֶן), Aleph (אֶל״ף), Aleph, Heh (אֶל״ף ה״א), Aleph, Heh, Yod (אֶל״ף ה״א יו״ד), Aleph, Heh, Yod, Heh (אֶל״ף ה״א יו״ד ה״א), with the calculation of the Name itself and the Kollel (עִם חֶשְׁבּוֹן הַשֵּׁם בְּעַצְמוֹ וְהַכּוֹלֵל), it is found that all of them are called by its name (נִמְצָא שֶׁכֻּלָּם נִקְרָאִים עַל שְׁמוֹ).

And that which the verse calls it “the Great Dragon” (וּמַה שֶּׁקָּרָא הַפָּסוּק הַתַּנִּים הַגָּדוֹל), is because this Name Ehyeh in its filling equals the number of “the Great Dragon” in this manner (לְפִי שֶׁשֵּׁם זֶה אֶהי״ה בְּמִלּוּאוֹ כְּמִנְיַן תַּנִּים הַגָּדוֹל בְּזֶה הָאוֹפֶן), Aleph (אֶל״ף), Aleph, Heh, Yod (אֶל״ף ה״י), Aleph, Heh, Yod, Yod (אֶל״ף ה״י יו״ד), Aleph, Heh, Yod, Yod, Heh (אֶל״ף ה״י יו״ד ה״י), with the four root letters (עִם ד׳ אוֹתִיּוֹת הַשֹּׁרֶשׁ), equals the number of “the Great Dragon” (כְּמִנְיַן תַּנִּים הַגָּדוֹל). And it calls “Great” (וְקָרָא גָּדוֹל), to Chokhmah, which is the great man as is known (לְחָכְמָה שֶׁהוּא אָדָם הַגָּדוֹל כַּיָּדוּעַ).

He said, “nine rivers are they that he crouches among them” (אָמַר ט׳ יְאוֹרִין אִינוּן דְּאִיהוּ רָבִיץ בֵּינַיְיהוּ), meaning (ר״ל), that he spreads and is clothed in the ten Sefirot of Yetzirah which are called rivers (שֶׁמִּתְפַּשֵּׁט וּמִתְלַבֵּשׁ בִּי׳ סְפִירוֹת דִּיצִירָה הַנִּקְרָאִים יְאוֹרִין), and so Pharaoh below in the Beri’ah of the Klipah spreads within the ten of Yetzirah which are called rivers (וְכָךְ פַּרְעֹה לְמַטָּה בִּבְרִיאָה שֶׁל קְלִיפָּה מִתְפַּשֵּׁט בִּי׳ דִּיצִירָה הַנִּקְרָאִים יְאוֹרוֹת). Or we can say (אוֹ נוּכַל לוֹמַר), that rivers are called from the side of Imma, Binah, which is called a river (כִּי יְאוֹרִים נִקְרָאִים מִצַּד אִמָּא בִּינָה הַנִּקְרֵאת נָהָר), that is, 'River' (Ye'or) is 'River' (Nahar') (הַיְינוּ יְאוֹר הַיְינוּ נָהָר), and they are called rivers from her side (וְנִקְרָאִים יְאוֹרִים נְהָרוֹת מִצִּדָּהּ), and from the side of Abba, Chokhmah, they are called Great Dragons (וּמִצַּד אַבָּא חָכְמָה נִקְרָאִים תַּנִּינִים גְּדוֹלִים), certainly greater than the rivers (בְּוַדַּאי גְּדוֹלִים עַל הַיְאוֹרִים), and they are Abba and Imma of Beri’ah (וְהֵם אַבָּא וְאִמָּא שֶׁל בְּרִיאָה). And Abba, you already know, is clothed within Imma and crouches within her (וְאַבָּא כְּבָר יָדַעְתָּ שֶׁמִּתְלַבֵּשׁ בְּאִמָּא וְרוֹבֵץ בְּתוֹכָהּ), in such a way (בְּאוֹפֶן), that we can say (שֶׁנּוּכַל לוֹמַר), that this Great Dragon, which is the Chokhmah of Beri’ah, crouches within his rivers, which are the aspects of Imma, Binah, in which he is clothed (שֶׁזֶה הַתַּנִּין הַגָּדוֹל שֶׁהוּא חָכְמָה שֶׁל בְּרִיאָה רוֹבֵץ בְּתוֹךְ יְאוֹרָיו הֵם בְּחִינוֹת שֶׁל אִמָּא בִּינָה הַמִּתְלַבֵּשׁ בָּהּ), and so too its counterpart below in the Klipot (וְכָךְ דּוּגְמָתוֹ לְמַטָּה בַּקְּלִיפּוֹת), Abba of the Klipah is clothed within Binah of the Klipah (אַבָּא שֶׁל הַקְּלִיפָּה מִתְלַבֵּשׁ בְּבִינָה שֶׁל הַקְּלִיפָּה).

In such a manner (בְּאוֹפֶן), that when Moshe our teacher, peace be upon him, ascended and drew near to see (כִּי כְּשֶׁעָלָה מֹשֶׁה רַבֵּנוּ ע״ה וְקָרַב לִרְאוֹת), he reached these rivers which are the garments of the Dragons (הִגִּיעַ בְּאֵלּוּ הַיְאוֹרוֹת שֶׁהֵם הַלְּבוּשִׁים שֶׁל הַתַּנִּינִים), and every garment is on the outside (וְכָל לְבוּשׁ הוּא מִבַּחוּץ), and when he reached the Dragons themselves he feared (וּכְשֶׁהִגִּיעַ לַתַּנִּינִים בְּעַצְמָם פָּחַד), because the soul of Moshe our teacher, peace be upon him, is from Binah of Beri’ah (לְפִי שֶׁנִּשְׁמָתוֹ שֶׁל מֹשֶׁה ע״ה הִיא מִבִּינָה שֶׁל בְּרִיאָה), until there, where his hand reaches, he did not fear (עַד שָׁם שֶׁיָּדוֹ מַגַּעַת לֹא פָּחַד), but from there and above, in Chokhmah, he feared (אֲבָל מִשָּׁם וָלְמַעְלָה בְּחָכְמָה פָּחַד), when he reached the Dragons, the Great Dragons (כְּשֶׁהִגִּיעַ לַתַּנִּינִים לַתַּנִּים הַגָּדוֹל), in that Moshe our teacher, peace be upon him, saw that it was rooted above, meaning drawing sustenance from the Great Dragon above in Chokhmah of Beri’ah in holiness (בְּהִיּוֹת שֶׁרָאָה מֹשֶׁה ע״ה שֶׁהָיָה נִשְׁרָשׁ לְמַעְלָה ר״ל יוֹנֵק מִתַּנִּין הַגָּדוֹל לְמַעְלָה בְּחָכְמָה שֶׁל בְּרִיאָה בַּקְּדוּשָׁה). Then the Holy One Blessed Be He said to him (אָז אָמַר לוֹ הַקב״ה), do not fear (אַל תִּפְחַד), “behold I am against you, Pharaoh” (הִנְנִי עָלֶיךָ פַּרְעֹה), I will withhold the flow so that it will not descend to the Great Dragon above from which he draws (אֲנִי אֶמְנַע הַשֶּׁפַע שֶׁלֹּא יֵרֵד לַתַּנִּין הַגָּדוֹל שֶׁל מַעְלָה שֶׁמִּשָּׁם הוּא יוֹנֵק).

And what is it (וּמַהוּ), He withheld the flow from Binah of Beri’ah (מָנַע הַשֶּׁפַע מִבִּינָה שֶׁל בְּרִיאָה), and from Abba of Beri’ah He also withheld the light which is in the secret of the Great Dragons (וּמֵאַבָּא שֶׁל בְּרִיאָה גַּם כֵּן מָנַע הָאוֹר שֶׁהוּא בְּסוֹד הַתַּנִּינִים הַגְּדוֹלִים), and this is what you will find in the Midrash of our Rabbis of blessed memory (וְזֶהוּ שֶׁתִּמְצָא בַּמִּדְרָשׁ רַבּוֹתֵינוּ ז״ל), “He castrated the male,” etc. (סֵרֵס אֶת הַזָּכָר וְכוּ׳), for they alluded to the secret that also from Abba of Beri’ah the light was withheld (שֶׁרָמְזוּ סוֹד שֶׁגַּם מֵאַבָּא שֶׁל בְּרִיאָה נִמְנַע הָאוֹר), and when the light is withheld from the rivers and from the Dragons above (וְכַאֲשֶׁר נִמְנַע הָאוֹר מֵהַיְאוֹרִין וּמֵהַתַּנִּינִים לְמַעְלָה), all the more so it is withheld below from the Klipah (מִכָּל שֶׁכֵּן שֶׁגַּם מִלְּמַטָּה נִמְנַע מֵהַקְּלִיפָּה).

And he said (וְאָמַר), one river it is whose waters are calm (חַד יְאוֹרָא אִיהוּ דְּמֵימוֹי שָׁכִיכִין), and three times in the year the blessings of waters from the Garden fall into it (וְג׳ פְּעָמִים בַּשְּׁתָא נָפְלִין בֵּיהּ בִּרְכָּאן דְּמֵימִין דְּגַנְתָּא). This river is an allusion corresponding to the Keter of Imma (זֶה הַיְאוֹר רֶמֶז כְּנֶגֶד כֶּתֶר שֶׁל אִמָּא), and the Keter of Abba is the Dragon that enters into that river, which is clothed within it (וְכֶתֶר שֶׁל אַבָּא הוּא תַּנִּינָא דְּעָאל בְּהַהוּא יְאוֹרָא שֶׁמִּתְלַבֵּשׁ בּוֹ).

The intention is (הַכַּוָּנָה הִיא), that in this great river whose waters are settled and tranquil (שֶׁבְּזֶה הַיְאוֹר הַגָּדוֹל שֶׁמֵּימָיו נָחִים וְשָׁקֵטִין), there descends upon it a flow from above (יוֹרֵד עָלָיו שֶׁפַע מִלְמַעְלָה), from the three upper ones of Atzilut, the Nukvah of Ze’ir Anpin (מִן הַג׳ רִאשׁוֹנוֹת שֶׁל אֲצִילוּת נוּקְבָּא דְּזְעֵיר אַנְפִּין), from her Chokhmah, Binah, and Da’at (מֵחָכְמָה בִּינָה וְדַעַת שֶׁלָּהּ), they descend to this river through Malchut of Atzilut (יוֹרְדִים לְזֶה הַיְאוֹר עַל יְדֵי מַלְכוּת דַּאֲצִילוּת).

And sometimes the flow descends from the three that were mentioned (וְלִפְעָמִים יוֹרֵד הַשֶּׁפַע מִן הַג׳ שֶׁאָמְרוּ), and sometimes by the two alone which are Chokhmah and Binah (וְלִפְעָמִים עַל יְדֵי הַב׳ לְבַד שֶׁהֵם חָכְמָה וּבִינָה), and sometimes from one alone, from Binah alone (וְלִפְעָמִים מֵא׳ לְבַד מִבִּינָה לְבַד). And this is what it says (וְזֶהוּ שֶׁאָמַר), a calm river in which fall three times in the year (יְאוֹרָא שָׁכִיכָא דְּנָפְלִין ג׳ פְּעָמִים בַּשָּׁנָה), through Malchut of Atzilut which is called “year” (עַל יְדֵי מַלְכוּת דַּאֲצִילוּת הַנִּקְרֵאת שָׁנָה). And when the flow does not descend except through the two alone it is not so much (וְכַאֲשֶׁר הַשֶּׁפַע אֵינוֹ יוֹרֵד אֶלָּא עַל יְדֵי הַב׳ לְבַד אֵינוֹ כָּל כָּךְ), and all the more so when the flow is only through one alone (וּמִכָּל שֶׁכֵּן כְּשֶׁאֵין הַשֶּׁפַע אֶלָּא עַל יְדֵי א׳ לְבַד), in such a manner that this is the secret of the withholding of the flow from Binah, for there is the secret of the river (בְּאוֹפֶן שֶׁזֶהוּ סוֹד מְנִיעַת הַשֶּׁפַע מִן הַבִּינָה שֶׁשָּׁם סוֹד הַיְאוֹר).

And thus from Pharaoh below (וְכָךְ מִפַּרְעֹה לְמַטָּה), who would draw from here (שֶׁהָיָה יוֹנֵק מִכָּאן), and would say “My river is mine and I made myself” (וְהָיָה אוֹמֵר לִי יְאֹרִי וַאֲנִי עֲשִׂיתִנִי). And when the flow is also withheld from Chokhmah (וְכַאֲשֶׁר נִמְנַע הַשֶּׁפַע גַּם כֵּן מֵחָכְמָה), so that it does not descend except to the Keter of Beri’ah alone (שֶׁלֹּא יֵרֵד אֶלָּא לְכֶתֶר שֶׁל הַבְּרִיאָה לְבַד), and it does not reach neither Chokhmah nor Binah (וְלֹא הִגִּיעַ לֹא לְחָכְמָה וְלֹא לְבִינָה), and this is “and when one, it is not so much” (וְזֶהוּ וְכַד חַד לָאו כָּל כָּךְ), in such a manner (בְּאוֹפֶן), that then the blemish also reaches the Dragons which are in the Chokhmah of Beri’ah in holiness (שֶׁאָז הִגִּיעַ גַּם כֵּן הַפְּגָם בַּתַּנִּינִים שֶׁהֵם בְּחָכְמָה שֶׁל בְּרִיאָה בַּקְּדוּשָׁה), that the light is withheld from them (שֶׁנִּמְנַע מֵהֶם הָאוֹר), and this is the secret of “You broke the heads of the Dragons upon the waters” (וְזֶהוּ סוֹד שִׁבַּרְתָּ רָאשֵׁי תַּנִּינִים עַל הַמָּיִם), meaning (ר״ל), the actual heads which would receive the flow (הָרָאשִׁים מַמָּשׁ שֶׁהָיָה מַשְׁפִּיעַ עֲלֵיהֶם), the flow was broken and withheld (נִשְׁבַּר הַשֶּׁפַע וְנִמְנַע).

And I have already explained to you above (וּכְבָר בֵּאַרְתִּי לְךָ לְמַעְלָה), that these Dragons are in the secret of Ehyeh which equals the number of “Tanin” (שֶׁאֵלּוּ הַתַּנִּינִים בְּסוֹד אֶהי״ה הָעוֹלֶה כְּמִנְיַן תַּנִּין), and the breaking and the puncturing that is mentioned later is this (וְהַשְּׁבִירָה וְהַנֶּקֶב שֶׁאוֹמֵר לְפָנִים הוּא זֶה), for Ehyeh equals the number of Nekev (Hollow/Opening) (כִּי אֶהי״ה כְּמִנְיַן נֶק״ב), Aleph, Heh, Heh, Yod, Heh (אֶל״ף ה״ה יו״ד ה״ה), with the Kollel (עִם הַכּוֹלֵל), for beforehand Ehyeh was in the secret of the Yodin which equaled 161 (כִּי מִקּוֹדֶם אֶהי״ה הָיָה בְּסוֹד הַיוּדִין שֶׁהָיָה עוֹלֶה קס״א), when from it was withheld the secret of the river which is the point Yod (כְּשֶׁנִּמְנַע מִמֶּנּוּ סוֹד הַיְאוֹר שֶׁהוּא נְקוּדָה י׳), there remained Nekev (Hollow or Opening) (נִשְׁאַר נֶקֶב), etc. (וְכוּ׳).

And so too you will find (וְכָךְ גַּם כֵּן תִּמְצָא), that the verse calls it with a deficiency of Yod (שֶׁהַפָּסוּק קְרָאוֹ בְּחֶסְרוֹן י׳), “Taninam” is written defectively (תַּנִּינָם חָסֵר כְּתִיב), and furthermore the prophet calls it “Tanim” instead of “Tanin” (וְעוֹד הַנָּבִיא קְרָאוֹ תַּנִּים בִּמְקוֹם תַּנִּין), in such a manner (בְּאוֹפֶן), that the Yod is lacking (שֶׁחָסֵר י׳), this is what I told you (הוּא מַה שֶּׁאָמַרְתִּי לְךָ), that it was punctured in its head (שֶׁנִּיקַּב בְּרֹאשׁוֹ), so that the light of the Yod, which is Malchut of Atzilut, would not descend to it (שֶׁלֹּא יָרַד לוֹ אוֹר הַי׳ שֶׁהִיא מַלְכוּת דַּאֲצִילוּת), and when this one was punctured all of them were punctured (וְכַאֲשֶׁר נִיקַּב זֶה נִיקְּבוּ כֻּלָּם), and this is “You broke the heads of the Dragons upon the waters” (וְזֶהוּ שִׁבַּרְתָּ רָאשֵׁי תַּנִּינִים עַל הַמָּיִם), the flow which is called by the designation “waters” (הוּא הַשֶּׁפַע הַנִּקְרָא בְּכִנּוּי מַיִם), that then (שֶׁאָז), “the waters departed from the sea, and the river was dried and parched” (אָזְלוּ מַיִם מִנִּי יָם וְנָהָר יֶחֱרַב וְיָבֵשׁ). And this is (וְזֶהוּ), “Behold I am against you, the Great Dragon that crouches within his rivers” (הִנְנִי עָלֶיךָ הַתַּנִּין הַגָּדוֹל הָרוֹבֵץ בְּתוֹךְ יְאֹרָיו), as explained above (כש״ל).

Furthermore he said (עוֹד אָמַר), “and this Dragon goes and swims and enters into that river” (וְהַאי תַּנִּינָא אַזִיל וְשָׁאט וְעָאל בְּהַהוּא יְאוֹרָא), “is strengthened and goes and swims within the sea” (אִתְקִיף וְאַזִיל וְשָׁאט בְּגוֹ יַמָּא), “and enters and swallows fish of many kinds” (וְעָאל וּבָלַע נוּנִין לְכַמָּה זַיְנִין), “and returns to that river” (וְתָב לְהַהוּא יְאוֹרָא). Meaning (ר״ל), that this great tanin alluded to in the Chokhmah of Beri’ah (שֶׁזֶּה הַתַּנִּים הַגָּדוֹל הָרָמוּז בְּחָכְמָה שֶׁל בְּרִיאָה), strengthens and goes and swims within the sea, which is Malchut of Atzilut (מִתְחַזֵּק וְהוֹלֵךְ וְשָׁאט בְּגוֹ יַמָּא הִיא מַלְכוּת שֶׁל אֲצִילוּת), and swallows from there all the aspects called “fish” from the side of Yesod, of many kinds (וּבוֹלֵעַ מִשָּׁם כָּל הַבְּחִינוֹת הַנִּקְרָאוֹת נוּנִין מִצַּד יְסוֹד מִכַּמָּה מִינִים), and rules and returns to its place, to that river which is the Binah of Beri’ah in which it is clothed (וְשׁוֹלֵט וְחוֹזֵר לִמְקוֹמוֹ לְאוֹתוֹ הַיְאוֹר הִיא בִּינָה שֶׁל בְּרִיאָה הַמִּתְלַבֵּשׁ בָּהּ). And the nine rivers (וְהַט׳ יְאוֹרִין), which are her nine aspects (שֶׁהֵם ט׳ בְּחִינוֹת שֶׁלָּהּ), go and ascend (הוֹלְכִים וְעוֹלִים), and around them are many trees and grasses according to their kinds (וְסָבִיב לָהֶם כַּמָּה אִילָנִין וַעֲשָׂבִים לְמִינֵיהֶם).

He said “trees” (אָמַר אִילָנִין), corresponding to the aspects of Chokhmah that enter within her (כְּנֶגֶד בְּחִינוֹת שֶׁל חָכְמָה הַנִּכְנָסִים בְּתוֹכָהּ), and he said “grasses” (וְאָמַר עֲשָׂבִים), corresponding to her own aspects (כְּנֶגֶד בְּחִינוֹת שֶׁלָּהּ).

Furthermore he said (עוֹד אָמַר), “the first river emerges from the left side through one channel that flows and issues three drops,” etc. (יְאוֹרָא קַדְמָאָה נָפְקָא מִסְטַר שְׂמָאלָא בְּחַד צִנּוֹרָא דְּנָגִיד וְנָפִיק ג׳ טִיפִּין וְכוּ׳). Now he comes to explain the existence of these rivers, how they were made (עַתָּה בָּא לְפָרֵשׁ מְצִיאוּת אֵלּוּ הַיְאוֹרִין אֵיךְ נַעֲשׂוּ), and this is the structure of the world of Beri’ah (וְהוּא מְצִיאוּת עוֹלָם הַבְּרִיאָה). He said (אָמַר), that from the left side, Malchut of Atzilut, there emerged one channel that flows and issues (שֶׁיָּצָא מִצַּד שְׂמֹאל מַלְכוּת שֶׁל אֲצִילוּת צִנּוֹר א׳ דְּנָגִיד וְנָפִיק), and it produced three drops (וְהוֹצִיא ג׳ טִיפּוֹת). And each and every drop (וְכָל טִיפָּה וְטִיפָּה), was divided into three drops (אִתְפְּלִיג לְג׳ טִיפִּין), such that they are nine (בְּאוֹפֶן שֶׁהֵם ט׳), meaning (ר״ל), nine Yodin (ט׳ יוּדִי״ן), each Yod is one drop (כָּל יו״ד הוּא טִיפָּה א׳), and from each one a river was made in this manner (וּמִכָּל אֶחָד נַעֲשֶׂה מִמֶּנָּה יְאוֹר בְּזֶה הָאוֹפֶן), ten times Yod are two hundred (י׳ פְּעָמִים יו״ד הֵם מָאתַיִם), and the Yod itself is ten (וְהַי׳ עֶשֶׂר), behold two hundred and ten with the Kollel equals “ye’or (river)” for so it is written defectively (הֲרֵי מָאתַיִם וָעֶשֶׂר עִם הַכּוֹלֵל כְּמִנְיַן יְאוֹר כִּי כָךְ כְּתִיב חָסֵר), in such a way that each drop which is a Yod is one river, and they are nine (בְּאוֹפֶן שֶׁכָּל טִיפָּה שֶׁהִיא יו״ד הִיא יְאוֹר א׳ וְהֵם ט׳).

And they emerged through one channel from the side of Malchut of Atzilut (וְיָצְאוּ דֶּרֶךְ צִנּוֹר א׳ מִצַּד מַלְכוּת שֶׁל אֲצִילוּת), or through the Keter of Beri’ah which produced one drop which is a Yod from the other side (אוֹ דֶּרֶךְ כֶּתֶר שֶׁל בְּרִיאָה שֶׁהוֹצִיא טִיפָּה א׳ הוּא יו״ד אַחֵר מִצַּד הַשְּׂמָאלִית), and it was divided into three in the secret of head, middle, and end (וְנֶחְלַק לְג׳ בְּסוֹד רֹאשׁ תּוֹךְ סוֹף), and each one into three (וְכָל א׳ לְג׳), such that they are nine, and they are the nine rivers (בְּאוֹפֶן שֶׁהֵם ט׳ וְהֵם ט׳ יְאוֹרִין). Or we may say (אוֹ נֹאמַר), that from this channel there emerge from it three drops in the secret of the three Yodin (שֶׁמִּזֶּה הַצִּנּוֹר יוֹצְאִים מִמֶּנּוּ ג׳ טִיפּוֹת בְּסוֹד הַג׳ יוּדִי״ן), which are in the Name S”G alluded to in the Binah of Beri’ah (שֶׁהֵם בְּשֵׁם ס״ג הָרְמוּזִים בְּבִינָה שֶׁל בְּרִיאָה), and each Yod includes two (וְכָל יו״ד כּוֹלֶלֶת שְׁנַיִם), such that they are six Yodin (בְּאוֹפֶן שֶׁהֵם ו׳ יוּדִי״ן), and with the three first ones (וְג׳ הָרִאשׁוֹנוֹת), behold nine Yodin corresponding to the nine rivers (הֲרֵי ט׳ יוּדִי״ן כְּנֶגֶד ט׳ יְאוֹרִין).

And likewise (וְכָךְ גַּם כֵּן), the nine drops from the right side are nine Dragons (ט׳ טִיפּוֹת מִצַּד יָמִין הֵם ט׳ תַּנִּינִים), and they are clothed within the nine rivers (וּמִתְלַבְּשִׁים בְּט׳ יְאוֹרִין). And thus you will find (וְכָךְ תִּמְצָא), that the garment of the river is the Dragon (שֶׁמַּלְבּוּשׁ שֶׁל יְאוֹר הוּא הַתַּנִּין), for it is transformed in Atbash, “ye’or (river)" becomes “MTPG” (כִּי מִתְחַלֵּף בְּאַתְבָּ״שׁ יְאוֹר מִתְפָּ״ג), equal to the number of “Tanin” with the letters (כְּמִנְיַן הַתַּנִּין עִם הָאוֹתִיּוֹת), and the three (וְהַג׳), is the secret of the three drops from which they are emanated (הוּא סוֹד הַשְּׁלֹשָׁה טִפּוֹת שֶׁנֶּאֱצָלִים מֵהֶם).

Behold, it is explicit (הֲרֵי בְּפֵירוּשׁ), that the river is a garment for the Dragon (שֶׁיְאוֹר מַלְבּוּשׁ לַתַּנִּין), the Dragons are to the right (הַתַּנִּינִים לַיָּמִין), and the rivers to the left (וְהַיְאוֹרִים לַשְּׂמֹאל), these from the side of Chokhmah (אֵלּוּ מִצַּד חָכְמָה), and these from the side of Binah (וְאֵלּוּ מִצַּד בִּינָה). And when they emerge from the Keter of Beri’ah (וְכַאֲשֶׁר יוֹצְאִים מִכֶּתֶר הַבְּרִיאָה), two channels emerge together (יוֹצְאִים ב׳ צִנּוֹרוֹת יַחַד), one to the right and one to the left (א׳ לַיָּמִין וְא׳ לַשְּׂמֹאל), like this (כָּזֶה):

To the right (לַיָּמִין), one point emerges from the Keter of Beri’ah, included of ten (יוֹצֵא נְקוּדָה א׳ מִכֶּתֶר הַבְּרִיאָה כְּלוּלָה מִי׳), from here are the Dragons and from here the rivers (מִכָּאן הֵם הַתַּנִּינִים וּמִכָּאן הַיְאוֹרִין), and that point, its thorn remains above (וְאוֹתָהּ נְקוּדָה הַקּוֹץ שֶׁלָּהּ נִשְׁאָר לְמַעְלָה), and the body is divided into three (וְהַגּוּף נֶחְלָק לְג׳), and each one is divided into three (וְכָל א׳ נֶחְלָק לְג׳), and thus on the left side (וְכָךְ מִצַּד שְׂמֹאל).

And with this is understood (וּבָזֶה יוּבַן), that which is said “and it produced three drops” (מַה שֶּׁנֶּאֱמַר וְאַפִּיק ג׳ טִיפִּין), “and each and every drop was divided into three drops, and they are nine rivers that are strengthened and go and swim and surround in all those firmaments” (וְכָל טִיפָּה וְטִיפָּה אִתְפְּלִיג לְג׳ טִיפִּין וְאִינוּן ט׳ יְאוֹרִין דְּמִתְתַּקְפִין וְאַזְלִין וְשָׁטָן וְסַחְרָן בְּכָל אִינוּן רְקִיעִין), meaning (ר״ל), that these rivers spread in Yetzirah, for Yetzirah are the firmaments (שֶׁמִּתְפַּשְּׁטִין בִּיצִירָה אֵלּוּ הַיְאוֹרִין כִּי הַיְצִירָה הֵם הָרְקִיעִין).

And he said (וְאָמַר), “and from what remained of those drops, one drop remained and from it a river was made” (וּמִמָּה דְּאִשְׁתָּאַר מֵאִינוּן טִיפִּין אִשְׁתָּאַר טִיפָּה א׳ וְאִתְעֲבִיד מִינֵיהּ יְאוֹרָא), and this is the secret of the thorn that remained above and became a river (וְהוּא סוֹד הַקּוֹץ שֶׁנִּשְׁאַר לְמַעְלָה וְנַעֲשָׂה יְאוֹר), behold they are ten rivers (הֲרֵי הֵם י׳ יְאוֹרִין). And this is what the verse says (וְזֶהוּ שֶׁאָמַר הַפָּסוּק), “He split fortified rivers” (בְּצוּרוֹת יְאוֹרִים בָּקַע), meaning (ר״ל), the world of Beri’ah is called “forms” (עוֹלָם הַבְּרִיאָה נִקְרָא צוּרוֹת), for in Atzilut there is no form or likeness at all, Heaven forbid (כִּי בַּאֲצִילוּת אֵין צוּרָה וְלֹא דִמְיוֹן כְּלָל ח״ו), and he said “He split rivers” (וְאָמַר יְאוֹרִים בָּקַע), meaning ten lights are ten rivers (ר״ל י׳ אוֹרִים הֵם י׳ יְאוֹרִים), and corresponding to them in the Klipah are their rivers and their marshes (וְכְנֶגְדָּם בַּקְּלִיפָּה יְאוֹרֵיהֶם וַאֲגַמֵּיהֶם), and also you will find in the Klipah the Dragons and the desert jackals (וְגַם כֵּן תִּמְצָא בַּקְּלִיפָּה הַתַּנִּינִים וְנַקִּי תַּנוֹת מִדְבָּר), and it is said (וְנֶאֱמַר), “a lament like the Dragons and a mourning like the daughters of the owls” (מִסְפֵּד כְּתַנִּים וְאֵבֶל כִּבְנוֹת יַעֲנָה), in such a manner (בְּאוֹפֶן), that in the Klipah they are called rivers and they are called Tanim (Dragons) (בַּקְּלִיפָּה נִקְרָאִים יְאוֹרִין וְנִקְרָאִים תַּנִּים).

Furthermore he said (עוֹד אָמַר), “when that river that flows and issues brings forth other great drops from the right side” (כַּד הַהוּא נָהָר דְּנָגִיד וְנָפִיק אַפִּיק טִיפִּין אַחֲרָנִין רַבְרְבָן מִסְטְרָא דִּימִינָא), “from what remained of those, one drop remained in calmness from those blessings and fell into that river which is calm, and that river is superior to all of them” (מַה דְּאִשְׁתָּאַר מֵאִינוּן אִשְׁתָּאַר טִיפָּה חֲדָא בְּשָׁכִיכוּ מֵאִינוּן בִּרְכָּאן וְנָפַל בְּהַהוּא יְאוֹרָא דְּאִיהוּ בְּשָׁכִיכוּ וְהַאי יְאוֹרָא אִיהוּ עָדִיף מִכֻּלְּהוּ). Meaning (ר״ל), when the Keter of Beri’ah, which is called the river that flows and issues (כַּאֲשֶׁר כֶּתֶר הַבְּרִיאָה הַנִּקְרָא נָהָר דְּנָגִיד וְנָפִיק), that is, it emerges from Malchut of Atzilut from which it draws (ר״ל שֶׁיּוֹצֵא מִמַלְכוּת דַּאֲצִילוּת שֶׁיּוֹנֵק מִמֶּנּוּ), when this river brings forth other drops from the right side (כְּשֶׁזֶּה הַנָּהָר מוֹצִיא טִיפּוֹת אֲחֵרוֹת מִצַּד יָמִין), for until now the drops were from the left side in the secret of the rivers (כִּי עַד עַתָּה הַטִּיפּוֹת הָיוּ מִצַּד שְׂמֹאל בְּסוֹד הַיְאוֹרִין), and now they emerge from the right side in the secret of the Dragons (וְעַתָּה הֵם יוֹצְאִים מִצַּד יָמִין בְּסוֹד הַתַּנִּינִים), on the side of Chokhmah which is the secret of the Tannaim (בְּצַד הַחָכְמָה שֶׁהוּא סוֹד תַּנָּאִים), and from the side of Binah the Amoraim (וּמִצַּד הַבִּינָה אֲמוֹרָאִים), and they are the secret of the Dragons and the rivers (וְהֵם סוֹד תַּנִּינִים וְיְאוֹרִים), and therefore they are called great ones (וְלָזֶה נִקְרָאִים רַבְרְבָן), for they are the secret of the Tannaim (שֶׁהֵם סוֹד הַתַּנָּאִים).

And that which remained above after the nine Dragons emerged which spread within the nine rivers (וּמַה שֶּׁנִּשְׁאַר לְמַעְלָה אַחַר שֶׁיָּצְאוּ הַט׳ תַּנִּינִים שֶׁמִּתְפַּשְּׁטִים בְּט׳ יְאוֹרִין), he said that the upper thorn remained above (אָמַר שֶׁנִּשְׁאַר הַקּוֹץ הָעֶלְיוֹן לְמַעְלָה), and from it another river was made more choice than all of them, which is the Keter of Binah of Beri’ah (וּמִמֶּנּוּ נַעֲשָׂה יְאוֹר אַחֵר יוֹתֵר מֻבְחָר מִכֻּלָּם שֶׁהוּא כֶּתֶר בִּינָה שֶׁל בְּרִיאָה), and likewise there is a Great Dragon greater than all the nine, which is the Keter of the Chokhmah of Beri’ah (וְכָךְ גַּם כֵּן הוּא תַּנִּין גָּדוֹל מִכָּל הַט׳ וְהוּא כֶּתֶר חָכְמַת הַבְּרִיאָה).

Furthermore he said (עוֹד אָמַר), when they spread and emerge from Gan Eden, which is the secret of the Keter of Beri’ah (כַּאֲשֶׁר מִתְפַּשְּׁטִים וְיוֹצְאִים מִגַּן עֵדֶן שֶׁהוּא סוֹד כֶּתֶר הַבְּרִיאָה), there emerge four rivers, which are Pishon, Gihon, Ḥiddekel, and Perat (יוֹצְאִים ד׳ נְהָרוֹת שֶׁהֵם פִּישׁוֹן גִּיחוֹן חִדֶּקֶל פְּרָת), immediately Pishon enters into this first river which is the Keter of Binah and is included within it (מִיָּד פִּישׁוֹן נִכְנָס בְּזֶה הַיְאוֹר הָרִאשׁוֹן שֶׁהוּא כֶּתֶר בִּינָה וְנִכְלָל בּוֹ), and upon this Malchut of Bavel is included in this river which is Pishon (וְעַל זֶה מַלְכוּת בָּבֶל נִכְלָל בְּזֶה הַיְאוֹר שֶׁהוּא פִּישׁוֹן). And that which is said Pishon is Malchut of Bavel (וּמַה שֶּׁאָמַר פִּישׁוֹן אִיהוּ מַלְכוּת בָּבֶל), is because it is the supernal Shekinah (לְפִי שֶׁהִיא שְׁכִינָה עִילָאָה), and the supernal Shekinah which is Binah is called the supernal Malchut, the supreme King, King of the world (וְשְׁכִינָה עִילָאָה שֶׁהִיא בִּינָה נִקְרֵאת מַלְכוּת עִילָאָה מֶלֶךְ עֶלְיוֹן מֶלֶךְ הָעוֹלָם).

Furthermore he said (עוֹד אָמַר), “from this river are nourished and filled all those other rivers” (מִיְאוֹרָא דָא אִתְזְנוֹ וְאִתְמְלָיְין כָּל אִינוּן יְאוֹרִין אַחֲרָנִין), “and in every river and river goes and swims one Dragon, and they are nine” (וּבְכָל יְאוֹרָא וְיְאוֹרָא אַזִיל וְשָׁאט חַד תַּנִּינָא וְאִינוּן ט׳), “and each one has a puncture, a female, in its head, as it is written: ‘You broke the heads of the Dragons upon the waters,’ etc.” (וְכָל א׳ נְקִיב נוּקְבָא בְּרֵישֵׁיהּ דִּכְתִיב שִׁבַּרְתָּ רָאשֵׁי תַּנִּינִים עַל הַמָּיִם וְגו׳). He said (אָמַר), that from this river all the other rivers are nourished (כִּי מִזֶּה הַיְאוֹר נִזּוֹנִין כָּל שְׁאָר הַיְאוֹרִין), which are the nine aspects of Binah (שֶׁהֵם ט׳ בְּחִינוֹת שֶׁל בִּינָה), for this is its Keter (כִּי זֶהוּ כֶּתֶר שֶׁלָּהּ), and all of them are filled from it (וְכֻלָּם מִתְמַלְּאִים מִמֶּנּוּ). And he said (וְאָמַר), that in every river and river one Dragon roams (שֶׁבְּכָל יְאוֹר וְיְאוֹר מְשׁוֹטֵט תַּנִּין א׳), and they are nine (וְהֵם ט׳), corresponding to nine from Chokhmah and nine from Binah (כְּנֶגֶד ט׳ מֵחָכְמָה וְט׳ מִבִּינָה), and each and every one of these Dragons has a puncture in its head (וְכָל א׳ וְא׳ מֵאֵלּוּ הַתַּנִּינִים נָקוּב בְּרֹאשׁוֹ נֶקֶב א׳), as it is said (שֶׁנֶּאֱמַר), “You broke the heads of the Dragons upon the waters” (שִׁבַּרְתָּ רָאשֵׁי תַּנִּינִים עַל הַמָּיִם).

And it is fitting to understand (וְרָאוּי לְהָבִין), what is the secret of these punctures in the heads of the Dragons (מַהוּ סוֹד נְקָבִים אֵלּוּ בְּרָאשֵׁיהֶם שֶׁל תַּנִּינִים), and his saying “You broke the heads of the Dragons upon the waters” (וְאוֹמְרוֹ שִׁבַּרְתָּ רָאשֵׁי תַּנִּינִים עַל הַמָּיִם). Rather know (אֶלָּא דַּע), that the Dragons are in the secret of Yodin (כִּי תַּנִּינִים הֵם בְּסוֹד יוּדִי״ן), as we explained above in the secret of the drops (כְּמוֹ שֶׁבֵּאַרְנוּ לְמַעְלָה בְּסוֹד הַטִּיפּוֹת), and the rivers are in the secret of Hehin (וְהַיְאוֹרִין בְּסוֹד הַהֵי״ן), and that which it says “and each one has a puncture, a female, in its head” (וּמַה שֶּׁאָמַר וְכָל א׳ וְא׳ נְקִיב נוּקְבָא בְּרֵישֵׁיהּ), is the secret of the point which is Yod in its filling being squared (הוּא סוֹד הַנְּקוּדָה שֶׁהִיא יו״ד בְּמִלּוּאָהּ מִתְרַבַּעַת), Yod (יו״ד), ten times ten are one hundred (י׳ פְּעָמִים י׳ הֵם ק׳), Vav (ו״ו), six times six are thirty-six (ו׳ פְּעָמִים ו׳ הֵם ל״ו), Dalet (ד׳), four times four are sixteen (ד׳ פְּעָמִים ד׳ הֵם ט״ז), altogether “nekav (puncture)” (בֵּין הַכֹּל נֶק״ב).

In such a manner (בְּאוֹפֶן), that the point in their head, which is Yod, is the secret of the puncture (כִּי הַנְּקוּדָה שֶׁבְּרֹאשָׁם שֶׁהִיא יו״ד הִיא סוֹד הַנֶּקֶב). It is found (נִמְצָא), that these Dragons are nine in the secret of nine Yodin (שֶׁאֵלּוּ הַתַּנִּינִים הֵם ט׳ בְּסוֹד ט׳ יוּדִי״ן), and they are at the head of each and every Dragon (וְהֵם בְּרֹאשׁ כָּל תַּנִּין וְתַּנִּין), which are from the side of Chokhmah which is Yod (שֶׁהֵם מִצַּד הַחָכְמָה שֶׁהִיא יו״ד), and from their side all of them are Yodin (וּמִצִּדָּם כֻּלָּם הֵם יוּדִי״ן), and each one is as the number of “nekav (puncture)” in square form as we have said (וְכָל א׳ כְּמִנְיַן נֶקֶב בְּרִבּוּעַ כְּמוֹ שֶׁאָמַרְנוּ).

And the rivers are in the secret of the Hehin (וְהַיְאוֹרִין הֵם בְּסוֹד הַהֵי״ן), meaning (כְּלוֹמַר), the Heh alludes in its form to a river (הַה׳ רוֹמֵז בְּצִיּוּרָהּ יְאוֹר), for the Heh is Resh–Vav in its form (כִּי ה׳ ר״ו בְּצִיּוּרָהּ), and the Heh itself is five (וְה׳ בְּעַצְמָהּ חֲמִשָּׁה), behold Resh–Vav–Heh equals the number of “ye’or (river)” (הֲרֵי רו״ה כְּמִנְיַן יְאוֹר). It is found (נִמְצָא), that the rivers are from the side of Binah which is Heh (כִּי הַיְאוֹרִין מִצַּד בִּינָה שֶׁהִיא ה׳), and the Dragons from the side of Chokhmah which is Yod (וְתַּנִּינִים מִצַּד חָכְמָה שֶׁהִיא יו״ד), and thus (וְכָךְ), ten times ten is four hundred in the great calculation (יו״ד פְּעָמִים יו״ד ת׳ בְּחֶשְׁבּוֹן גָּדוֹל), and in the intermediate calculation ten times ten is one hundred (וּבְחֶשְׁבּוֹן מְמוּצָע יו״ד פְּעָמִים יו״ד ק׳), and with the Yod itself behold four hundred and ten, which equals “Tanin” (וְעִם הַי׳ עַצְמָהּ הֲרֵי תי״ק כְּמִנְיַן תַּנִּין).

Behold explicitly (הֲרֵי בְּפֵירוּשׁ), that the Dragons are from the side of the Yodin (כִּי הַתַּנִּינִים מִצַּד הַיוּדִי״ן), and the rivers from the side of the Hehin (וְהַיְאוֹרִין מִצַּד הַהֵי״ן), and the punctures are in the secret of the Yodin within the Dragons (וְהַנְּקָבִים בְּסוֹד הַיוּדִי״ן בַּתַּנִּינִים), and they are nine Dragons, nine Yodin, equal to “mayim” (וְהֵם ט׳ תַּנִּינִים ט׳ יוּדִי״ן כְּמִנְיַן מַיִם), and this is “You broke the heads of the Dragons upon the waters” (וְזֶהוּ שִׁבַּרְתָּ רָאשֵׁי תַּנִּינִים עַל הַמַּיִם), for each Dragon is Yod–Aleph (כִּי לְכָל תַּנִּין י״א), and the nine Dragons are clothed in the nine Hehin in the secret of union (וְהַט׳ תַּנִּינִים מִתְלַבְּשִׁים בְּט׳ הֵי״ן בְּסוֹד זִוּוּג).

Furthermore he said (עוֹד אָמַר), “and even this Great Dragon is thus” (וַאֲפִילוּ הַאי הַתַּנִּין הַגָּדוֹל כָּךְ הוּא), that it also is punctured like the others (שֶׁגַּם הוּא נָקוּב כַּאֲחֵרִים), for it too is in the secret of Yod (כִּי גַּם הוּא בְּסוֹד יו״ד), even though it is in the secret of the Keter of Chokhmah (אַף עַל פִּי שֶׁהוּא בְּסוֹד כֶּתֶר חָכְמָה), nevertheless it is also in the secret of Yod (עִכָּ״ז הוּא בְּסוֹד יו״ד גַּם כֵּן), for all of them turn toward it (לְפִי שֶׁכֻּלָּם פּוֹנִים אֵלָיו).

And he said (וְאָמַר), that all of them blow breaths toward it and not below, etc. (דְּכוּלְּהוֹ נָפְחִין רוּחִין לְגַבֵּיהּ וְלָא לְתַתָּא וְכוּ׳). He said (אָמַר), “In the beginning Elohim created” (בְּרֵאשִׁית בָּרָא אֱלֹהִים), and it is written (וּכְתִיב), “And Elohim created the Great Dragons” (וַיִּבְרָא אֱלֹהִים אֶת הַתַּנִּינִים הַגְּדֹלִים), in all the work of Bereshit there are ten sayings (בְּכָל עוֹבְדָא דְּבְרֵאשִׁית י׳ אֲמִירָן), corresponding to them are ten rivers (לְקַבְּלֵיהוֹ י׳ יְאוֹרִין).

The ten sayings are ten Dragons (י׳ אֲמִירָן הֵם י׳ הַתַּנִּינִים), and corresponding to them are the ten rivers (וְלְקַבְּלֵיהוֹ כְּנֶגְדָּם הֵם הַי׳ יְאוֹרִין). Furthermore he said (עוֹד אָמַר), “and one Dragon flutters in the wind corresponding to each and every one” (וְחַד תַּנִּינָא מְרַפְרְפָא בְּרוּחָא לְקַבֵּל כָּל חַד וְחַד), “and therefore once in seventy years the world trembles” (וְעַל דָּא חַד לְשִׁבְעִין שְׁנִין מִזְדַּעְזַע עָלְמָא), “because this Great Dragon when it raises its fins and trembles, then all of them tremble in those rivers, and the whole world trembles” (בְּגִין דְּהַאי תַּנִּין הַגָּדוֹל כַּד אִיהוּ סָלִיק סְנַפִּירוֹי וְאִזְדַּעְזַע כַּדִּין כֻּלְּהוֹ מִזְדַּעְזְעָן בְּאִינוּן יְאוֹרִין וְכָל עָלְמָא מִזְדַּעְזַע), “and the earth quakes” (וְאַרְעָא מִתְחַלְחְלָא), “and all of them are included in this Great Dragon” (וְכֻלְּהוֹ כְּלִילָן בְּהַאי תַּנִּין הַגָּדוֹל).

The intention is (הַכַּוָּנָה הִיא), that this Great Dragon now alludes to Tiferet of the Dragons in Chokhmah (שֶׁזֶּה הַתַּנִּין הַגָּדוֹל רוֹמֵז עַתָּה לְתִפְאֶרֶת שֶׁל הַתַּנִּינִים בְּחָכְמָה). It is called “Great” in this aspect, that it is included of seventy names (קְרָאוֹ עַתָּה גָּדוֹל בְּעֶרֶךְ שֶׁהוּא כָּלוּל מֵע׳ שֵׁמוֹת), and seventy branches spread from it (וְע׳ עֲנָפִים מִתְפַּשְּׁטִים מִמֶּנּוּ), and it exalts itself over all of them with its spirit, in the arrogance within it, from the aspect that it is included of seventy names (וְהוּא מִתְגַּאֶה עַל כֻּלָּם בְּרוּחוֹ בְּגַסּוּת הָרוּחַ שֶׁבּוֹ מִצַּד הֱיוֹתוֹ כָּלוּל מֵע׳ שֵׁמוֹת), and it is known that the Holy One Blessed Be He has seventy names (וְיָדוּעַן ע׳ שֵׁמוֹת יֵשׁ לוֹ לַקב״ה). And when it is revealed in these seventy names and is crowned with the crown that his mother crowned him with, which is called “seven,” as it is said “and Hebron was built seven years” (וּבִהְיוֹתוֹ מִתְגַּלֶּה בְּאֵלּוּ הָע׳ שֵׁמוֹת וּמִתְעַטֵּר בַּעֲטָרָה שֶׁעִטְּרָה לוֹ אִמּוֹ הַנִּקְרֵאת שֶׁבַ״ע שָׁנִים שֶׁנֶּאֱמַר וְחֶבְרוֹן שֶׁבַ״ע שָׁנִים נִבְנְתָה), and each one is included of ten, they are seventy (וְכָל א׳ כָּלוּל מִי׳ הֵם ע׳), then the world trembles from these seventy names with which it is crowned (אָז מִזְדַּעְזַע הָעוֹלָם מִצַּד ע׳ שֵׁמוֹת אֵלּוּ שֶׁנִּתְעַטֵּר בָּהֶם).

And when this Dragon lifts its arms, which are the secret of its fins (וְכַאֲשֶׁר זֶה הַתַּנִּין מֵרִים זְרוֹעוֹתָיו שֶׁהֵם סוֹד הַסְּנַפִּירִים שֶׁלּוֹ), then all of them tremble, the other Dragons in those rivers (אָז כֻּלָּם מִזְדַּעְזְעִים שְׁאָר הַתַּנִּינִים בְּאוֹתָם הַיְאוֹרִים), and the world of Beri’ah trembles (וּמִזְדַּעְזַע עוֹלָם הַבְּרִיאָה), and the earth quakes, which is Malchut of Beri’ah (וְאַרְעָא מִתְחַלְחְלָא הִיא מַלְכוּת הַבְּרִיאָה), and all of them are included and swallowed within this Great Dragon (וְכֻלָּם נִכְלָלִים וְנִבְלָעִים בְּזֶה הַתַּנִּין הַגָּדוֹל), meaning (ר״ל), the nine Dragons that were made from the nine drops as we said above (הַט׳ תַּנִּינִים שֶׁנַּעֲשׂוּ מֵהַט׳ טִיפּוֹת כְּמוֹ שֶׁאָמַרְנוּ לְעֵיל), for from each drop one Dragon was made in this manner (כִּי מִכָּל טִיפָּה נַעֲשֶׂה תַּנִּין א׳ בְּזֶה הָאוֹפֶן), Tet–Tet, Peh–Aleph, Heh–Heh equals the number of “Tanin” (ט״ת פ״א ה״ה כְּמִנְיַן תַּנִּין), and the nine drops are nine Dragons (וְט׳ טִיפּוֹת הֵם ט׳ תַּנִּינִים).

“And the earth was chaos” (וְהָאָרֶץ הָיְתָה תֹהוּ). Rabbi Shimon said (ר״ש אָמַר), the work of Bereshit, the companions engage in it and know it (עוֹבְדָא דְּבְרֵאשִׁית חַבְרַיָּא לָעַן בֵּיהּ וְיָדְעִין בֵּיהּ), but few are those (אֲבָל זְעִירִין אִינוּן), who know the hint of the work of Bereshit in the secret of the Great Dragon (דְּיָדְעִין לְרָמְזָא עוֹבְדָא דְּבְרֵאשִׁית בְּרָזָא דְּתַנִּין הַגָּדוֹל).

Certainly (בּוֹדַאי), few are those in the generation who know to allude to the secret of the Great Dragon in Beri’ah and in holiness (מְעַט הֵם בַּדּוֹר שֶׁיּוֹדְעִים לִרְמוֹז סוֹד תַּנִּין הַגָּדוֹל בִּבְרִיאָה וּבַקְּדוּשָׁה), as we have seen (כְּמוֹ שֶׁרָאִינוּ), many explanations differing one from another (כַּמָּה פֵּרוּשִׁים מְשֻׁנִּים זֶה מִזֶּה), and all of them allude to the matter in the Klipah (וְכֻלָּם רוֹמְזִים הַדָּבָר בַּקְּלִיפָּה).

The truth is (הָאֱמֶת הִיא), that the analogue is in the Klipah, as will be explained with the help of Hashem (שֶׁהַנִּמְשָׁל הוּא בַּקְּלִיפָּה כְּמוֹ שֶׁיִּתְבָּאֵר בְּעֶזְרַת ה׳), and therefore he said afterward (וְלָזֶה אָמַר אַחַ״כ), “and concerning this we have learned that the entire world is not chained except upon the fins of this one” (וְעַל דָּא תָּנִינָן דְּכָל עָלְמָא לָא מִשְׁתַּלְשְׁלָא אֶלָּא עַל סְנַפִּירוֹי דְּדָא), meaning (ר״ל), that the other Dragons in the Klipah are chained and grasped from the arms of this Dragon mentioned (שֶׁשְׁאָר הַתַּנִּינִים שֶׁבַּקְּלִיפָּה מִשְׁתַּלְשְׁלִין וְנֶאֱחָזִים מִזְּרוֹעוֹת שֶׁל זֶה הַתַּנִּין הַנִּזְכָּר), which is Tiferet in the holiness of Chokhmah (שֶׁהוּא ת״ת בַּקְּדוּשָׁה שֶׁל חָכְמָה), and the Great Dragon in the Klipah which is chained and grasped from there also exalts itself in arrogance (וְהַתַּנִּין הַגָּדוֹל שֶׁבַּקְּלִיפָּה שֶׁמִּשְׁתַּלְשֵׁל וְנֶאֱחָז מִשָּׁם גַּם הוּא מִתְגַּאֶה בְּגַסּוּת רוּחוֹ), when it sees itself grasped from this place and drawing from here (בִּרְאוֹתוֹ עַצְמוֹ נֶאֱחָז מִזֶּה הַמָּקוֹם וְיוֹנֵק מִכָּאן). Furthermore he said (עוֹד אָמַר), “and the earth was tanim”p1-0 (וְהָאָרֶץ הָיְתָה תַּנִּים). “Hayetah (was)” and they established it (הָיְתָה וְאוּקְמוּהָ), meaning (ר״ל), that also Malchut, the Dragon, was the completion of the ten (שֶׁגַּם מַלְכוּת תַּנִּין הָיְתָה תַּשְׁלוּם הָעֶשֶׂר).

And he said (וְאָמַר), “because this first river, when this Great Dragon enters into it, then it becomes filled and overflows and extinguishes the sparks that were gathered in those worlds that were destroyed at first” (בְּגִין דְּהַאי יְאוֹרָא קַדְמָאָה כַּד הַאי תַּנִּין הַגָּדוֹל עָאל בֵּיהּ כַּדִּין אִתְמַלְיָא וְשָׁטִיף וְדָעִיךְ נִיצוֹצִין דְּאִתְלַקְּטוּ בְּאִינוּן עָלְמִין דְּאִתְחַרְבוּ בְּקַדְמִיתָא).

Meaning (ר״ל), that this first river (שֶׁזֶּה הַיְאוֹר הָרִאשׁוֹן), when this Great Dragon, which is Tiferet of Abba or literally the Chokhmah of Abba, which is the Great Dragon (וְכַאֲשֶׁר תַּנִּין זֶה הַגָּדוֹל שֶׁהוּא ת״ת שֶׁל אַבָּא אוֹ מַמָּשׁ חָכְמָה שֶׁל אַבָּא שֶׁהוּא תַּנִּין הַגָּדוֹל), enters into this river (כְּשֶׁנִּכְנָס תַּנִּין זֶה בַּיְאוֹר זֶה), then the river becomes filled and overflows (אָזַי נִתְמַלֵּא הַיְאוֹר וְשׁוֹטֵף), and extinguishes the sparks that were gathered from those kings that died (וּמְכַבֶּה הַנִּיצוֹצוֹת שֶׁנִּקְבְּצוּ מֵאוֹתָם הַמְּלָכִים שֶׁמֵּתוּ). Meaning (ר״ל), that when the Dragon enters the river, the river is filled with flow (שֶׁבְּהִכָּנֵס הַתַּנִּין בַּיְאוֹר נִתְמַלֵּא הַיְאוֹר שֶׁפַע), for the ten Havayot of seventy-two are revealed equal to the number “Tannin Ye’or [Dragon of the River]” (כִּי נִתְגַּלּוּ י׳ הֲוָיוֹת שֶׁל ע״ב כְּמִנְיַן תַּנִּין יָא״ר), since they were included together in one union, the Chokhmah of Abba and the Binah of Imma (לְפִי שֶׁנִּכְלְלוּ יַחַד בְּזִוּוּג א׳ חָכְמָה שֶׁל אַבָּא וּבִינָה שֶׁל אִמָּא), that this is the Great Dragon and this is the first river (שֶׁזֶּה הוּא תַּנִּין הַגָּדוֹל וְזֶה הוּא הַיְאוֹר הָרִאשׁוֹן), and from the abundance of the flow that spread and shone within it all those sparks were extinguished (וּמֵרֹב הַשֶּׁפַע שֶׁנִּתְפַּשֵּׁט וְהֵאִיר בָּהּ נִכְבּוּ כָּל אוֹתָם הַנִּיצוֹצוֹת), just as from the abundance of oil when a lamp is burning the wick within it is extinguished (כְּמוֹ שֶׁמֵּרֹב הַשֶּׁמֶן כְּשֶׁהוּא מִנֵּר דוֹלֵק הַפְּתִילָה שֶׁבְּתוֹכוֹ הַדּוֹלֶקֶת מִתְכַּבָּה), so too from the abundance of the flow they are extinguished (כָּךְ מֵרֹב הַשֶּׁפַע נִכְבִּים). Or we may say (אוֹ נֹאמַר), that these sparks were extinguished so that the Klipah would not attach to them (שֶׁנִּתְכַּבּוּ אֵלּוּ הַנִּיצוֹצוֹת כְּדֵי שֶׁלֹּא יִתְאַחֲזוּ בָּהֶם הַקְּלִיפָּה), and its power would be weakened, having nothing upon which to rely (וּמִתְחַלֵּשׁ כֹּחָהּ שֶׁאֵין לָהֶם עַל מִי שֶׁיִּסְמֹכוּ), for if the externals were to draw sustenance, they would destroy the world (שֶׁאִם הָיוּ יוֹנְקִים הַחִיצוֹנִים הָיוּ מַחֲרִיבִים הָעוֹלָם).

And that which it says (וּמַה שֶּׁאָמַר), “and the earth was chaos” (וְהָאָרֶץ הָיְתָה תֹהוּ), “hayetah (was)” certainly (הָיְתָה וַדַּאי), it too was a Dragon like them before the flow was withheld from it (גַּם הִיא תַּנִּין כְּמוֹתָם קוֹדֶם שֶׁנִּמְנַע הַשֶּׁפַע מִמֶּנָּה), this is the secret of the slaying (הוּא סוֹד הַהֲרִיגָה), for if they had been together they would have destroyed the world (שֶׁאִם הָיוּ יַחַד הָיוּ מַחֲרִיבִים הָעוֹלָם). Thus below as well (כָּךְ לְמַטָּה גַּם כֵּן), if the Great Dragon had coupled with its mate in the Klipah they would have destroyed all the worlds (אִם הָיָה הַתַּנִּין הַגָּדוֹל מִזְדַּוֵּג עִם בַּת זוּגוֹ בַּקְּלִיפָּה הָיוּ מַחֲרִיבִים הָעוֹלָמוֹת כֻּלָּם), therefore there is slaying above and below (לָכֵן הֲרִיגָה לְמַעְלָה וּלְמַטָּה), for below there would be no place of grasp to draw sustenance and she would die of herself (כִּי לְמַטָּה לֹא יִמָּצֵא מָקוֹם אֲחִיזָה לִינַק וְהִיא מֵתָה מֵאֵלֶיהָ).

And this is what it says (וְזֶהוּ שֶׁאָמַר), “what did the Holy One Blessed Be He do, He crushed the head of the male above and subdued it, because the deep below was not illuminated” (מַה עָשָׂה קב״ה מָחַץ רֵישֵׁיהּ דְּדְכוּרָא לְעֵילָא וְאִתְכַּפְיָא בְּגִין דְּהָא תְּהוֹמָא לְתַתָּא לָא הֲוָה נָהִיר), in order that it should not illuminate below at all and not draw sustenance at all (כְּדֵי שֶׁלֹּא יָאִיר לְמַטָּה מַמָּשׁ וְלֹא יִינַק מַמָּשׁ), meaning (ר״ל), that Tiferet, which is the Great Dragon, or Chokhmah, did not illuminate below into Malchut which is called the deep, and darkened it so that the Klipah would not draw from it (שֶׁת״ת הוּא הַתַּנִּין הַגָּדוֹל אוֹ חָכְמָה לֹא הָיָה מֵאִיר לְמַטָּה בְּמַלְכוּת הַנִּקְרֵאת תְּהוֹם וּמַחֲשִׁיךְ אוֹתָהּ שֶׁלֹּא יִינַק מִמֶּנָּה הַקְּלִיפָּה).